Buddhist ethics are traditionally based around the enlightened perspective of the Buddha.Goodman, Charles, "Ethics in Indian and Tibetan Buddhism", The Stanford Encyclopedia of Philosophy (Summer 2021 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/sum2021/entries/ethics-indian-buddhism/>. In Buddhism, ethics or morality are understood by the term śīla () or sīla (Pāli). Śīla is one of three sections of the Noble Eightfold Path. It is a code of conduct that emulates a natural inborn nature that embraces a commitment to harmony, equanimity, and self-regulation, primarily motivated by nonviolence or freedom from causing harm. It has been variously described as virtue,Gethin (1998), p. 170; Harvey (2007), p. 199; Ñāamoli (1999), pp. 3 passim; Nyanatiloka (1988), entry for "sīla"; Thanissaro (1999); June 1389; Nyanatiloka (1988), entry for "sīla"; and Saddhatissa (1987), pp. 54, 56. moral disciplineBodhi (2005), p. 153. uprightness and precept, skillful conduct. Sīla is one of the three practices foundational to Buddhism and the non-sectarian Vipassana movement; sīla, samādhi, and paññā. It is included within the Theravadin foundations of sīla, dāna, and bhavana. It is also the second pāramitā in Mahayana Buddhism.Horner, I.B. (trans.) (1975; reprinted 2000). The Minor Anthologies of the Pali Canon (Part III): 'Chronicle of Buddhas' (Buddhavamsa) and 'Basket of Conduct' (Cariyapitaka). Oxford: Pali Text Society.
Sīla is the wholehearted commitment to what is wholesome that grows with experience of practice. In contrast to the English word "morality" (i.e., obedience, a sense of obligation, and external constraint), Sīla is a resolve to connect with what is believed to be our innate ethical compass. It is an intentional ethical behaviour that is refined and clarified through walking the path toward liberation. Within some traditions, the true adversary is our ignorance, our clinging to beliefs, complexes and our misguided perceptions. As such, behavior is not viewed as good or evil but as skillful or unskillful.
Two aspects of sīla are essential to the training: right "performance" (caritta), and right "avoidance" (varitta). Honoring the precepts of sīla is considered a "great gift" (mahadana) to others because it creates an atmosphere of trust, respect, and security. It means that the practitioner poses no threat to another's life, family, rights, well-being or property.Living This Life Fully: Teachings of Anagarika Munindra, by Mirka Knaster Ph.D., Shambhala Publications, USA, 2010. Pg. 67
Moral instructions are included in Buddhist scriptures or handed down through tradition. Most scholars of Buddhist ethics thus rely on the examination of Buddhist scriptures and the use of anthropological evidence from traditional Buddhist societies to justify claims about the nature of Buddhist ethics.Damien Keown The Nature of Buddhist Ethics Macmillan 1992; Peter Harvey An Introduction to Buddhist Ethics Cambridge University Press 2000 While many commonalities exist, there are differences between major Buddhist schools Theravada, Mahāyāna, Vajrayana, and Navayana in regards to texts, emphasis, practices, and ethical outlook.
Foundations The universal source for Buddhist ethics are the Three Jewels of the Buddha, Dharma and Sangha. The Buddha is seen as the originator of liberating knowledge and hence is the foremost teacher. The Dharma is both the teachings of the Buddha's path and the truths of these teachings. The Sangha is the community of noble ones (ariya) who practice the Dharma and have attained some knowledge, and can thus provide guidance and preserve the teachings. Having proper understanding of the teachings is vital for proper ethical conduct. The Buddha taught that right view, also referred to as right intention and right action, was a necessary prerequisite for right conduct.
The Four Noble Truths The Four Noble Truths are at the foundation of Buddhist ethics, particularly in Theravada, and include: dukkha (suffering, incapable of satisfying, painful) is an innate characteristic of existence with each rebirth;Four Noble Truths: BUDDHIST PHILOSOPHY, Encyclopaedia Britannica, Quote: "The first truth, suffering (Pali: dukkha; Sanskrit: duhkha), is characteristic of existence in the realm of rebirth, called samsara (literally “wandering”).", Quote: "This, bhikkhus, is the noble truth that is suffering. Birth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow and grief, physical and mental suffering, and disturbance are suffering. [...] In short, all life is suffering, according to the Buddha’s first sermon." samudaya (origin, cause) of this dukkha is the "craving, desire or attachment";Four Noble Truths: BUDDHIST PHILOSOPHY, Encyclopaedia Britannica, Quote: "The second truth is the origin (Pali and Sanskrit: samudaya) or cause of suffering, which the Buddha associated with craving or attachment in his first sermon.", Quote: "The second truth is samudaya (arising or origin). To end suffering, the four noble truths tell us, one needs to know how and why suffering arises. The second noble truth explains that suffering arises because of craving, desire, and attachment." nirodha (cessation, ending) of this dukkha can be attained by eliminating all "craving, desire, and attachment";, Quote: "The third truth follows from the second: If the cause of suffering is desire and attachment to various things, then the way to end suffering is to eliminate craving, desire, and attachment. The third truth is called nirodha, which means “ending” or “cessation.” To stop suffering, one must stop desiring." magga (path, Noble Eightfold Path) is the means to end this dukkha., Quote: "This, bhikkhus, is the noble truth that is the way leading to the ending of suffering. This is the eightfold path of the noble ones: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.[..] The Buddha taught the fourth truth, maarga (Pali, magga), the path that has eight parts, as the means to end suffering."
The Four Noble Truths express the central problem motivating Buddhist ethics—the need for liberation from suffering. According to the first Noble Truth, worldly existence is fraught with suffering (dukkha). Dukkha is seen to arise from craving, and putting an end to craving can lead to liberation (Nirvana). Cravings may be foregone by following the Noble Eightfold Path taught by the Buddha, which includes the ethical elements of right speech, right action and right livelihood. From the point of view of the Four Noble Truths, an action is seen as ethical if it is conductive to the elimination of dukkha. Understanding the truth of dukkha in life allows one to analyze the factors for its arising, that is craving, and allows us to feel compassion and empathy for others. By contemplating dukkha as a shared condition of all sentient beings, the practitioner cultivates compassion and seeks to alleviate suffering through wise and skillful action. From the Buddhist perspective, an act is also skillful if it promotes spiritual development by conforming to the Eightfold Path and leading to Nirvana.
Not all Buddhist traditions emphasize the Four Noble Truths equally. In Mahāyāna Buddhism, the focus shifts beyond individual liberation (arhatship) toward universal awakening motivated by loving-kindness and compassion for all beings. Bodhisattvas are believed to work tirelessly for the liberation of all through the Bodhisattva path. Central to this path are the Six (or Ten) Pāramitās: Dāna (generosity), Śīla (ethical conduct), Kṣānti (patience), Vīrya (diligence), Dhyāna (meditation), and Prajñā (wisdom). Mahāyāna also emphasizes key concepts such as emptiness (śūnyatā), interdependence, Buddha-nature, and skillful means (upāya). Core Mahāyāna texts include the Lotus Sūtra, Heart Sūtra, Diamond Sūtra, and Avataṃsaka Sūtra.
Karma and rebirth
The principle governing suffering and liberation from it is the law of karma, often understood to involve rebirth. Karma literally means "action" and refers to intentional actions. Karma is not fate or supernatural but simply cause and effect, and past karma can be changed by present action including the practice of the eightfold path.
The Buddha is recorded to have stated that right view consisted in believing that (among other things): there is fruit and ripening of deeds well done or ill done': what one does matters and has an effect on one's future; 'there is this world, there is a world beyond': this world is not unreal, and one goes on to another world after death" (MN 117, Maha-cattarisaka Sutta). Karma may affect the rebirth of beings and their habits in their next life, though some modern scholars believe Karma can be understood independently of metaphysical doctrines like rebirth.
The core of karma is the mental intention, and hence the Buddha stated "It is intention (cetana), O monks, that I call karma; having willed one acts through body, speech, or mind" (AN 6.63). Therefore, accidentally hurting someone is not bad Karma, but having hurtful thoughts is. Buddhist ethics sees these patterns of motives and actions as conditioning future actions and circumstances – the fruit (Phala) of one's present actions, including the condition and place of the actor's future life circumstances (though these can also be influenced by other random factors).Keown, Damien; Buddhist Ethics A Very Short Introduction, pg 5. One's past actions are said to mold one's consciousness and to leave seeds (Bīja) which later ripen in the next life. The goal of Buddhist practice is generally to break the cycle, though one can also work for rebirth in a better condition through good deeds.
The root or essence that is the foundation of one's intention is what conditions an action to be skillful or unskillful. There are three good roots (non-attachment, benevolence, and understanding) and three negative roots (greed, hatred and delusion). Actions which produce good outcomes are termed "merit" (puñña – fruitful, auspicious) and obtaining merit (good karma) is an important goal of lay Buddhist practice. The early Buddhist texts mention three 'bases for effecting karmic fruitfulness' (puñña-kiriya-vatthus): giving (dana), moral virtue (sila) and meditation (bhāvanā).Peter Harvey An Introduction to Buddhist Ethics Cambridge University Press 2000, page 19. One's state of mind while performing good actions is seen as more important than the action itself. The Buddhist Sangha is seen as the most meritorious "field of merit". Negative actions accumulate bad karmic results, though one's regret and attempts to make up for it can ameliorate these results.
Precepts
The foundation of Buddhist ethics for laypeople is The Five Precepts which are common to all Buddhist schools. The precepts or "five moral virtues" (pañca-silani) are not commands but a set of voluntary commitments or guidelines, to help one live a life in which one is happy, without worries, and able to meditate well. The precepts are supposed to prevent suffering and to weaken the effects of greed, hatred and delusion. They were the basic moral instructions which the Buddha gave to laypeople and monks alike. Breaking one's sīla as pertains to sexual conduct introduces harmfulness towards one's practice or the practice of another person if it involves uncommitted relationship.Stewart McFarlane in Peter Harvey, ed., Buddhism. Continuum, 2001, pages 195-196. When one "goes for refuge" to the Buddha's teachings one formally takes the five precepts, which are:
I undertake the training rule to abstain from taking life; I undertake the training rule to abstain from taking what is not given; I undertake the training rule to abstain from sexual misconduct; I undertake the training rule to abstain from false speech;